Arabs Have Never Accepted Israel

The latest attacks on Israel remind us that the attempt to destroy the Jewish state has gone on since it came into existence in 1948.

December 3, 2001 -- In June of this year, Palestinian television broadcast a sermon in a Gaza mosque in which the imam, Ibrahim Madi, made the following statement: "God willing, this unjust state [of] Israel, will be erased; this unjust state the United States will be erased; this unjust state Britain will be erased."

The sheik's gentle homily came to mind this weekend, when Palestinian suicide bombers launched nearly simultaneous attacks on Israeli civilians in Jerusalem, Haifa, and Gaza, killing 26 and wounding nearly 200. If a reminder were needed that the war on terrorism goes beyond Sept. 11 and the campaign in Afghanistan, the Palestinians provided a powerful mnemonic. Even as U.S. and British forces respond to the World Trade Center atrocity by closing in on Kandahar, the last city under militant Islamic rule in Afghanistan, Israeli forces began preparing a response to the Jerusalem atrocity with a "frontal attack" against the Palestinian Authority.

The American and Israeli situations seem very different to some, but Sheik Madi's remarks show they are not. In both cases, the forces of militant Islam are targeting a Western country with the intention of destroying it. Osama bin Laden years ago declared a jihad against all Christians and Jews while his friend Mullah Omar, the Taliban dictator, provided more specifics in mid-November: "The current situation in Afghanistan is related to a bigger cause-that is the destruction of America. If God's help is with us, this will happen within a short period of time -- keep in mind this prediction. The real matter is the extinction of America, and God willing, it will fall to the ground."

Cancerous Tumor

Likewise, with an almost numbing routineness, militant Islamic leaders call for the destruction of Israel. The most powerful of them all, Iran's supreme leader Ayatollah Ali Khamenei called sometime ago for "this cancerous tumor of a state [to] be removed from the region."

There are differences, to be sure. The battle against the United States is newer, far less advanced, and less supported by nonmilitant Islamic elements. Ironically, however, the U.S. government has declared a "war on terrorism," while its Israeli counterpart is still (with U.S. encouragement) trying to hammer out a deal with its enemies. These differences aside, the drive to destroy the United States and Israel are at base similar.

The latest attacks on Israel serve to remind us of something else too: that the attempt to destroy the Jewish state has gone on since it came into existence in 1948. For over a half century, the majority of Arabs have persisted in seeing Israel as no more than a temporary irritant, one they eventually expect to dispense with, at best permitting Israelis to live in "Palestine" as a subject people and at worst massacring them.

This destructive impulse has waxed and waned since 1948. When a seemingly weak Israel first came into existence, it started very high. Then 45 years of steadily losing to a tough and determined Israel left the Arabs reeling by 1993 and partially open to the possibility of accepting it. Rather than pushing this advantage to achieve full acceptance, the Israelis made the historic mistake of easing up and offering their two main enemies, the Syrians and Palestinians, an advantageous deal.

These offers completely backfired: rather than understood as far-sighted strategic concessions intended to close the conflict, Arabs interpreted them as signs of Israel's demoralization. The result was an upsurge in violence and renewed Arab hopes of destroying Israel through force of arms. For the first time since the 1960s, politicians, civil servants, religious leaders, journalists, and intellectuals routinely called for Israel's elimination.

Obviously, this wall of rejection harms Israel, denying its bid to live as a normal nation, subjecting its population to homicidal attacks, and compelling it to take tough steps against neighbors. But Israel is prospering despite these attacks, boasting of a high standard of living, a democratic body politic, and a vibrant culture. In fact, the real harm is felt primarily by Arabs. The destructive urge prevents talented and venerable peoples from achieving their potential. Arabs are focused on harming Israelis rather than improving their standards of living, opening the political process to all, and insuring the rule of law. The result is plain: Arabs are among the world leaders in percentages of dictatorships, rogue states, violent conflicts, and military spending.

The Arabs must reconcile themselves to Israel's existence.

A solution is easy to propose though much harder to implement: the Arabs must reconcile themselves to Israel's existence. Only that will close down the century-old conflict, permit Israel to attain normality, and launch Arabs on the path to modernity.

This interpretation of the Arab-Israeli conflict, which puts the onus on Arabs, differs profoundly from the usual one. Even Israelis, not to speak of Arabs and everyone else, tend to think that the Arab acceptance of Israel is already done and now it is up to Israel to do its part by making a series of concessions (handing over the Golan Heights, Jerusalem, etc.).

Inflamed Rhetoric

If it was possible to believe in the Arab acceptance of Israel in 1993, surely today's inflamed rhetoric and the drumbeat of Palestinian violence proves that it was a mirage. Israel has the unenviable task of convincing its enemies that their dreams of its destruction will fail; translated into action, this means it must show resolve and toughness. How can it be otherwise? Such lethal intentions as one finds widely in the Arabic-speaking countries can only be defeated with strength. This will not be pleasant; Israel will incur both foreign condemnation and domestic discontent, but it has no choice.

Understanding the conflict this new way has profound implications for the West. It means that Europe and the United States, always eager to solve the Arab-Israeli conflict, can most helpfully do their part by offering fewer clever plans and making a greater effort to comprehend its basic truths. It means coming to terms with the basic fact of continued Arab rejection of Israel, with all its destructive implications. It means seeing the Israeli predicament, tolerating its need to be tough, and pressing the Arabs to make a drastic change in course.

For many governments, even the American one, this approach requires a reversal from current policy (which is to press Israel). Such a shift will not come easily, but it is a near-prerequisite for anyone truly serious about closing down the Arab-Israeli conflict.

Visitor Comments: 11

I just wish this could be required reading for everyone working at our Arabist State Department

(9)
Anonymous,
December 18, 2001 12:00 AM

Daniel Pipes tells it like it is. I lived in Israel 20 years, lost neighbors to 1986 Intifada, and saw that the only thing the Arabs understand is strength.

(8)
Steve Jankelowitz,
December 13, 2001 12:00 AM

Great article

Very true, I was recently in Dubai on a business trip, as a jew, was quite nervous whenever I introduced myself, but everything was fine, people were freindly (I didnt tell anyone that I was a jew, but from my name, expected them to know)

What spoke volumes to me was that even in the regional weather report in newspapers, Israel does not exist. This article is 100% correct, Israel is a temporary irritation to them, that they originally tried to destroy in a military way, and now in other ways.

(7)
Bernard Seigle,
December 13, 2001 12:00 AM

Israel post Arafat

Arafat history, I hope. I would suggest ISRAEL reaching out to people of the caliber of ABU AIA and SAID ARIKAT in pursuing PEACE

(6)
JB,
December 13, 2001 12:00 AM

The Fruit of Spiritual Focus

I came to the knowledge of this site and this specific article by a circuitous route. Along the way, I developed a perception that, in my mind, goes beyond specific denominational boundaries.

I see in the struggle between Israel and the Islamic nations pent on its destruction the outcome of spiritual focus. Israelis have been intent on survival and creation since 1948. The Islamic states have been increasingly focused on destroying Israel, and by its common philosophy of creativity, the United States. Those destructive states, by their focus, have brought on themselves an internally destructive society. The people, and therefore governments, are so intent on tearing others down, that they tear themselves down.

The ex-Soviet Union did the same thing. Notice the term *ex*. Islamic expansion came about centuries ago, not by a will to destroy, but a will to expand and build. By concentrating on the demise of others, these people are ensuring their own demise.

To me, this illustrates a course of action for those of us on the *creative* side of the struggle. Rather than wrap ourselves up in the bringing down of a people or thought process, we need to put our spiritual energy into building a tolerant and inclusive society. The preventive and precursive practices of Political Correctness; the prohibition of acknowledgement of dark regimes; these only serve to draw focus to the wrong objective. Defend, educate, share, understand each other, and the xenophobia of ignorance cannot hope to continue.

(5)
Al Brien,
December 11, 2001 12:00 AM

Truth

Another fellow's truth is hard to swallow until you have to gulp it down yourself. This 9/11 event was a real tragedy for USA and the world, but it opened the door for understanding the terror that Israel and Jews around the world have endured for centuries. Arabs will not accept a state because of the poision that is being spilled in every mosque around the world.
One cannot help but wonder what would happen if terroristic events on the scale of those in Israel began happening in the free world on as regular basis.
Thank you
AMB

Janet,
October 15, 2012 3:05 PM

I agree. If the US and other counties were subjected to the constant rocket attacks,etc they may 'get it'

(4)
,
December 11, 2001 12:00 AM

Ishmael Vs Israel

Is it any wonder that Arabs should not be enamored by "those other Abrahamites". The Torah story benefits the defines the future covenant with Isaac, but the Quranic story inverts this. Neither side can cede anything as their own story-mandate would suffer. That is where Noachide law is beneficial to both. If these can be taught, common ground can be found, without eternally fighting King of the Hill. If Abraham's two offspring nations are at each other's throat, its time for both to revisit Noahism. Shalom To Both Benai Abraham.

(3)
Anonymous,
December 10, 2001 12:00 AM

I agree with the viewpoint of this article. Most arab countries have not accepted the right of the nation of israel, to live side by side,(in peace) with its Arab neighbors.

(2)
Shira Levin,
December 9, 2001 12:00 AM

Arab Acceptance of Israel nonexistant

Looking at Israel's history in relation to Arab nations we can see making peace and conceding land to the Arabs has not in the long run resulted in a lasting peace. War instead has resulted.

(1)
Deb W.,
December 9, 2001 12:00 AM

George W. Bush has made sure to emphasize he will help the Arabs as long as they acknowledge that Israel has a right to exsist and that acceptance of that is a cornerstone of the peace process. Finally a US president that gets it.

I'm told that it's a mitzvah to become intoxicated on Purim. This puzzles me, because to my understanding, it is not considered a good thing to become intoxicated, period.

One of the characteristics of the at-risk youth is their use of drugs, including alcohol. In my experience, getting drunk doesn't reveal secrets. It makes people act stupid and irresponsible, doing things they would never do if they were sober. Also, I know a lot about the horrible health effects of abusing alcohol, because I work at a research center that focuses on addiction and substance abuse.

Also, I am an alcoholic, which means that if I drink, very bad things happen. I have not had a drink in 22 years, and I have no intention of starting now. Surely there must be instances where a person is excused from the obligation to drink. I don't see how Judaism could ever promote the idea of getting drunk. It just doesn't seem right.

The Aish Rabbi Replies:

Putting aside for a moment all the spiritual and philosophical reasons for getting drunk on Purim, this remains an issue of common sense. Of course, teenagers should be warned of the dangers of acute alcohol ingestion. Of course, nobody should drink and drive. Of course, nobody should become so drunk to the point of negligence in performing mitzvot. And of course, a recovering alcoholic should not partake of alcohol on Purim.

Indeed, the Code of Jewish Law explicitly says that if one suspects the drinking may affect him negatively, then he should NOT drink.

Getting drunk on Purim is actually one of the most difficult mitzvot to do correctly. A person should only drink if it will lead to positive spiritual results - e.g. under the loosening affect of the alcohol, greater awareness will surface of the love for God and Torah found deep in the heart. (Perhaps if we were on a higher spiritual level, we wouldn't need to get drunk!)

Yet the Talmud still speaks of an obligation on Purim of "not knowing the difference between Blessed is Mordechai and Cursed is Haman." How then should a person who doesn't drink get the point of “not knowing”? Simple - just go to sleep! (Rama - OC 695:2)

All this applies to individuals. But the question remains - does drinking on Purim adversely affect the collective social health of the Jewish community?

The aversion to alcoholism is engrained into Jewish consciousness from a number of Biblical and Talmudic sources. There are the rebuking words of prophets - Isaiah 28:1, Hosea 3:1 with Rashi, and Amos 6:6, and the Zohar says that "The wicked stray after wine" (Midrash Ne'alam Parshat Vayera).

It is well known that the rate of alcoholism among Jews has historically been very low. Numerous medical, psychological and sociological studies have confirmed this. The connection between Judaism and sobriety is so evident, that the following conversation is reported by Lawrence Kelemen in "Permission to Receive":

When Dr. Mark Keller, editor of the Quarterly Journal of Studies on Alcohol, commented that "practically all Jews do drink, and yet all the world knows that Jews hardly ever become alcoholics," his colleague, Dr. Howard Haggard, director of Yale's Laboratory of Applied Physiology, jokingly proposed converting alcoholics to the Jewish religion in order to immerse them in a culture with healthy attitudes toward drinking!

Perhaps we could suggest that it is precisely because of the use of alcohol in traditional ceremonies (Kiddush, Bris, Purim, etc.), that Jews experience such low rates of alcoholism. This ceremonial usage may actually act like an inoculation - i.e. injecting a safe amount that keeps the disease away.

Of course, as we said earlier, all this needs to be monitored with good common sense. Yet in my personal experience - having been in the company of Torah scholars who were totally drunk on Purim - they acted with extreme gentleness and joy. Amid the Jewish songs and beautiful words of Torah, every year the event is, for me, very special.

Adar 12 marks the dedication of Herod's renovations on the second Holy Temple in Jerusalem in 11 BCE. Herod was king of Judea in the first century BCE who constructed grand projects like the fortresses at Masada and Herodium, the city of Caesarea, and fortifications around the old city of Jerusalem. The most ambitious of Herod's projects was the re-building of the Temple, which was in disrepair after standing over 300 years. Herod's renovations included a huge man-made platform that remains today the largest man-made platform in the world. It took 10,000 men 10 years just to build the retaining walls around the Temple Mount; the Western Wall that we know today is part of that retaining wall. The Temple itself was a phenomenal site, covered in gold and marble. As the Talmud says, "He who has not seen Herod's building, has never in his life seen a truly grand building."

Some people gauge the value of themselves by what they own. But in reality, the entire concept of ownership of possessions is based on an illusion. When you obtain a material object, it does not become part of you. Ownership is merely your right to use specific objects whenever you wish.

How unfortunate is the person who has an ambition to cleave to something impossible to cleave to! Such a person will not obtain what he desires and will experience suffering.

Fortunate is the person whose ambition it is to acquire personal growth that is independent of external factors. Such a person will lead a happy and rewarding life.

With exercising patience you could have saved yourself 400 zuzim (Berachos 20a).

This Talmudic proverb arose from a case where someone was fined 400 zuzim because he acted in undue haste and insulted some one.

I was once pulling into a parking lot. Since I was a bit late for an important appointment, I was terribly annoyed that the lead car in the procession was creeping at a snail's pace. The driver immediately in front of me was showing his impatience by sounding his horn. In my aggravation, I wanted to join him, but I saw no real purpose in adding to the cacophony.

When the lead driver finally pulled into a parking space, I saw a wheelchair symbol on his rear license plate. He was handicapped and was obviously in need of the nearest parking space. I felt bad that I had harbored such hostile feelings about him, but was gratified that I had not sounded my horn, because then I would really have felt guilty for my lack of consideration.

This incident has helped me to delay my reactions to other frustrating situations until I have more time to evaluate all the circumstances. My motives do not stem from lofty principles, but from my desire to avoid having to feel guilt and remorse for having been foolish or inconsiderate.

Today I shall...

try to withhold impulsive reaction, bearing in mind that a hasty act performed without full knowledge of all the circumstances may cause me much distress.

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